Artwork by Yann Legendre,

used for the cover of the album called ‘Tikkun’,

by Richard Pinhas & Oren Ambarchi,

released in May 27, 2014.

*

Today’s sharing from the Blue House of Via-HYGEIA, are texts taken from two different traditions that are very close in their ‘theology’ but opposite in their practical implementation of it. The theology is about the redemption of humanity through the leading drive of women.🌿It bears closeness with the ‘Tikkun Olam‘  concept of ‘repairing of the world’)  in Judaism, which refers to various forms of action intended to repair and improve the world.🌿 For the Shakers, practicality it is manifested by bearing the strict minimum in engaging with the world, especially in wowing a life of celibacy and sexual abstinence; women being the chosen leading driving force to embody Christ energies to accomplish the restauration of the fallen world by to liberating the sparks of holiness, ‘in exile’, hidden within what seemed to be evil, leading to the foundation of harmonious communities scattered around the world-concepts also close to the theology of Zinzendorf and the early Unitas Fratrum and also to Sabbatai Zevi and his movement).🌿For Maria de Naglowska and her ‘Order of the Golden Arrow’, Parisian ‘roaring twenties’ modern heiress of diverse historical gnostic currents like the Valentinians in the second century C.E. , the loosely theosophical group around Eva von Butlar at the confluence of the seventeen and eighteenth centuries, or Jacob Franck and his cult of the Shekinah in the eighteenth century post-Sabbathean after-quakes, practicality is manifested by redeeming ‘disconnected blind matter’, symbolized by Satan, through the sexual act by “mixing” between holy and unholy, woman being the chosen vessel to re-spiritualize the world through rites of sexual magic to achieve balance between Christ (nostalgic) and Satanic (entropic) energies. Couldn’t be more opposite! But, are two opposites not part of the same stick?

**

A SUMMARY VIEW

OF THE THE MILLENNIAL CHURCH,

OR UNITED SOCIETY OF BELIEVERS,

COMMONLY CALLED SHAKERS.

*

Part VI-CHAPTER 4.The Manifestation of Christ in the Female  

1. MANY objections have been raised against the doctrine of the appearance of Christ in the female, the principal ground of which seems to be, that it is not warranted by scripture, nor consistent with reason. To obviate these objections and confirm the doctrine, both by scripture and reason, is the design of this chapter.

2. In searching the records of scripture we find that, on many extraordinary occasions, in past ages, there were females, as well as males, raised up and qualified to do the will of God and to accomplish his work. There were prophetesses, as well as prophets, in those days; which evidently shows that women, as well as men, were not only designed to enjoy the special favor of God; but also that they were originally designed to have a correspondent share in teaching and guiding the human race, in directing the destinies of nations and governing the world, which is composed of females as well as of males, who certainly stand in need of instruction, direction and government.

3. It appears evident that Miriam the prophetess had a share with Moses and Aaron, in delivering the children of Israel from the bondage of Egypt, and in leading them through the wilderness: for thus saith the Lord; “I brought thee up out of the land of Egypt, and redeemed thee out of the house of servants; and I sent before thee Moses, Aaron, and Miriam.” Esther was also raised up as an instrument in the hands of God, to deliver the Jews from destruction, when no man was found able to do it.

4. Deborah the prophetess, was also raised up, in the days of the Judges, and set over Israel; and, through her instrumentality, a very great deliverance was wrought for that nation. This appears the more extraordinary, as being a deliverance from their bondage to the original inhabitants of the land of Canaan, whom they had been commanded to cast out and destroy; and it appears to be the only time that they, as a nation, were ever brought into bondage to these natives of the land. “And the hand of the children of Israel prospered and prevailed,” under the ministration of Deborah, until they destroyed the power of the Canaanites, so that they never obtained any dominion over Israel afterwards. Thus the work which had been begun by Joshua, (who was a type of Jesus,) was at length completed by a female.

5. Herein was typified the work of God in Christ’s first and second appearance, as it respected the warfare of Christians against their spiritual enemies. The Canaanites prefigured the carnal passions of human nature, which God had commanded his people to cast out, and against which Jesus Christ began the warfare. But by leaguing with them, as the Israelites did with the Canaanites, the primitive Christians, in process of time, lost their power and their order, and were overcome and held in bondage by these carnal passions, until the way was opened for a final deliverance, through the instrumentality of a female.

6. The song of Deborah, after this extraordinary victory, is worthy of remark. “They ceased in Israel, until that I Deborah arose, that I arose a mother in Israel.” If then a mother was raised up in Israel to deliver that nation from their bondage to the Canaanites, and to destroy their power and dominion over Israel, why should it be thought inconsistent for God to raise up a mother in spiritual Israel, to deliver them from their bondage to the spiritual Canaanites, and to destroy their power and dominion, and thus to complete the work which Jesus began?

7. The many instances recorded in the sacred writings, prove beyond dispute, that in past ages, God did condescend to reveal his mind and will to females, who were then commissioned, by Divine Authority, to bear testimony thereof to man. And the two signal instances of deliverance effected through the instrumentality of Deborah and Esther, are sufficient to show that God did, on each of these extraordinary occasions, raise up and empower a female to accomplish an extraordinary deliverance, which was beyond the power of man to effect without their assistance.

8. If then, God has, in these last days, raised up a female to reveal the true testimony and Spirit of Christ, and endowed her with power to effect the deliverance of lost man from the bondage of sin, and to usher in the latter day of glory, shall man reject the work on that account? Is it too debasing to the pride and haughtiness of fallen man? If so, let it be remembered that, “The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honorable of the earth. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low, and the lord alone shall be exalted in that day.”

9. It is well known that when souls come to be awakened to a feeling sense of their need of salvation, their general cry is, “What shall we do to be saved? — Lord, send by whom thou wilt send; Work by means of thy own choosing; only show us thy will; — bring us salvation from the bondage of sin.” It is on these conditions we are willing to receive Christ, though revealed in a manner contrary to every feeling of a fallen nature. We are determined to exalt the Lord alone; — to know none but Christ, wherever manifested and in whomsoever found, and to bear the cross, though it crucify us to the world, and the world to us.

10. Although it was necessary that the spirit of Christ should be manifested in both male and female; yet no man nor woman that ever appeared on earth, could ever be a proper object of divine worship. “God is Spirit; and they that worship him, must worship in spirit and in truth.” God is therefore the only proper object of divine worship; and no one can ever worship in the spiritual work of God, unless called and directed by the Spirit of Christ: for according to his own testimony, “No man cometh unto the Father but by me.” Therefore no man can worship God, but through Christ; and the only true worship that we can render to God, is to honor and glorify him by yielding obedience to his will. And though a portion of the Spirit of Christ must be in every soul, in order to unite them to his body; yet the manifestation of the will of God for the guide and direction of souls, in his true spiritual work, must be revealed in the order of God’s appointment, through those witnesses whom he sends for that purpose.

11. As the divine Spirit and will of God, in these last days, has been manifested in Christ, through the two first messengers of salvation: so the same spirit continues to manifest his will, through the same line and order, in the Church of Christ, and will ever continue so to do, as long as Christ shall continue to have a true church on earth. Therefore, as the ancients worshipped the God of their fathers; so worship we that God who has been revealed to us by our spiritual parents in the gospel, whom God hath raised up and sent to open the way of salvation to us. We worship neither man nor woman; but we honor and obey the Spirit of Christ, whether revealed in man, woman or child.

12. The natural creation, and the things therein contained, are figurative representations of the spiritual creation which is to supersede it, as we have already shown. The first parents of the natural world were created male and female. The man was first in his creation, and the woman was afterwards taken from his substance, and placed in her proper order to be the second in the government and dominion of the natural world; and the order of man’s creation was not complete till this was done. For it must be acknowledged by all, that without male and female, the perfection of man, in his natural creation, must have been less complete than that of the inferior part of the creation, which was evidently created male and female. Hence it must appear obvious, that in the spiritual creation, man and woman, when raised from a natural to a spiritual state, must still be male and female: for the spiritual state of man, which is substantial and eternal, cannot be less perfect in its order, than his natural state, which is but temporal, and figurative of the spiritual.

13. As the true Church of Christ which is his body is composed of male and female, as its members; and as there must be a correspondent spiritual union between the male and female, to render the Church complete, as a spiritual body; so it is essentially necessary that such a spiritual union should exist in the head of that body, which is Christ; otherwise there could be no source from which such a correspondent, spiritual union could flow to the body. It must be admitted by every reasonable person, that the order of man cannot be complete without the woman. If so, then the Church cannot exist, in its proper order, without male and female members: for “neither is the man without the woman, nor the woman without the man, in the Lord.” And it would be very unreasonable to suppose that the body of Christ should be more complete and perfect in its order, than the head. This would give the body a superiority over the head.

14. This spiritual union between the male and female, in the body and in the head of the Church, is that which the apostle calls a great mystery. And indeed it is a great mystery to the lost children of men, who seem to have no conception of any other union between the male and female, than that which is natural, according to the order of the flesh. Nor do they seem to know any other design in the creation of the female, nor any other essential use for her than that of carnal enjoyment in a sexual union, and the production of offspring through that medium. But the work of Christ, being a spiritual work, the union must therefore be spiritual; and it is impossible for souls to come into this work, and enjoy this union, unless the Spirit of Christ becomes their life.

15. Since, then, Christ must appear in every female, as well as in every male, before they can be saved; and since that Divine Spirit has appeared in one man, whom God hath chosen as the Captain of our salvation, and an example of righteousness to all men; is it not reasonable and consistent that the same anointing Power, (which is Christ) should also appear in a woman, and distinguish her as a leader, and an example of righteousness to all women?

16. It may be asked, How can Christ appear in a woman? With the same propriety we might ask, How can Christ appear in a man? Christ is a Spirit: “The Lord is that Spirit.” In that Spirit is contained the only power of salvation. If Christ could not appear in a man, then no man could be saved; so also, if Christ could not appear in a woman, then no woman could be saved. Christ first appeared in Jesus of Nazareth, as the Bridegroom, by which he was constituted the head and Father of the new and spiritual creation of God. The Spirit of Christ was in the primitive Church; and the Spirit of Christ is also in every one of his true and faithful followers. The Spirit of Christ is the same, in substance, whether revealed in man, woman or child, but in different orders.

17. It may perhaps be urged, by way of objection, that if a female was to be raised up, to stand in a correspondent connection with the firstborn Son of God, in order to usher in the latter day of glory, and bring about the regeneration of a lost world, it would appear reasonable that she also, as well as he, should have been brought forth by a miraculous birth. But a little reflection will show the impropriety of this. Such a birth would not have corresponded with the figure given in the creation of the first man and woman. Adam was called “the figure of him that was to come.” He had a miraculous creation, being formed out of the dust of the earth, and was the son of God in the natural and figurative creation.(See Luke 3:38.) Jesus had also a miraculous birth, being born of a virgin, without the cooperation of man, and being the agent of the Divine Intelligence, became the Son of God in the Divine order.(See John 1:14.) But this virgin, being a natural woman, a daughter of Adam, her body was of the earth; and in this sense, she was as the dust of the earth, though in its highest state of natural perfection under the fall, as was needful it should be, when designed for such an extraordinary purpose.

18. Eve, who was “the figure of her that was to come,” was not created out of the dust of the earth, as Adam was, but was formed of his substance, and taken from his body; therefore she was dependent on him, and it was her duty to be subject to him as her head and lord. Had the woman been created in the same manner that the man was, there would have been two separate heads of the creation; and as neither of them could have had the preeminence, as to the origin of their creation; so neither of them could thereby have been placed in a state of subordination to the other. So also, agreeable to this figure, the second Eve was not brought forth in the same manner that the second Adam was; but, as to her person, she came into the world as all women do. But as the substance of the first woman was taken from the body of the first man, so that Divine Spirit with which the second woman was endowed, and which constituted her the second Eve, and the Mother of the new creation, was taken from the Divine Spirit of the second Adam, the Lord Jesus Christ; therefore she was necessarily dependent on him, was subject to him, and always acknowledged him as her head and lord.

19. It was absolutely necessary that the human tabernacle, soul and body, of Jesus Christ, should not only be created in a supernatural manner, by the Divine agency of the Eternal FATHER and MOTHER; but also in a state superior to that of the first Adam; otherwise he could never have had the preeminence, as to the superiority of his origin. As no stream can rise higher than its fountain, so no being could proceed by natural generation, from the loins of Adam, with a life superior to that which he possessed; for he was formed of the elements of temporal life, and not of the elements of eternal life. Therefore, had Jesus been begotten of the seed of Adam, his life could not have been superior to the life of Adam; nor could he have been the medium of superior power; hence he could not have been the first to possess eternal life; and therefore the source of eternal life could not have been in him; consequently it could not have been brought to light by him.

20. But Jesus being created in an order superior to that of the first Adam, he was the first who received the elements of eternal life from his Eternal Parents. His divine creation and superior order was announced by the message of the angel to Mary: “The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee.” Here was plainly manifested the operation of the ETERNAL TWO, — the HIGHEST and the HOLY SPIRIT, by whom the Holy Child Jesus was created, in whom the Son of God was revealed, and eternal life was brought to light. He was doubtless the superior production of human nature, and possessed the greatest natural powers. How else could he have been the head of the human race? This is evident from his temptations on the mount, for the temptation could not have been disproportioned to the capacities of his creation. It is further evidenced by his own words: “Behold a greater than Solomon is here.” He was created in a manner and order which showed that in him the works and order of natural generation ceased, and a new and spiritual creation, not “according to the will of the flesh, nor the will of man,” should begin.

21. Let it be here understood that Christ is a Divine Spirit, and the man Jesus was not constituted the Christ, or the real Messiah, until anointed of God, and put in full possession of that Spirit which, at his baptism, descended upon and abode with him, in form of a Dove. This heavenly DOVE was the real Christ, the Son of God. And as the human race, in their fallen and lost state, are composed of male and female; so it is necessary that the Spirit of Christ, in which is the only power of salvation, should be manifested in both male and female, in order to complete the work of regeneration and salvation.

22. But it may still be urged, that if it was necessary for GOD to endow a female with the spirit of eternal life, to make her a partaker with Jesus Christ in the power of salvation, and to cooperate with him in the work of regeneration, it would at least have been more reasonable and consistent, had she been a virgin character. But it ought to be considered that mankind are lost in the works of generation; and that it was therefore necessary that one who was actually under that loss, should first set the example and take the lead in coming out of it. Therefore, had a virgin character been chosen, though she might have been a pattern of righteousness; yet she could not have set the example of coming out of a state into which she had never entered. Jesus Christ himself never went into the work of generation; therefore he could not set the example of coming out of it; but he could, and did set the example of abstaining from it, as well as from all manner of evil.

23. As the first Eve, through the deceitful influence of the power of evil; was the first to violate the temple of chastity, and to lead mankind into the work of generation, in actual disobedience to the positive command of God, and by this means corrupted the work at the very fountain; so a female, who was the natural offspring of the first Eve, and under the same loss, was the proper character to be empowered to break the charm which binds mankind under that loss, and to take the lead in coming out of it.

24. Ann Lee was the distinguished female who was chosen for that purpose; and being wrought upon by the power of God, she actually took up a final cross against that nature, and against all those propensities which lead to the gratification of it. And having received the spirit of Christ, by the operation of which her soul was purified from the fallen nature of the flesh, she rose superior to it, and by her example and testimony, she actually led the way out of that nature and all its works, and was prepared to stand in a proper order to manifest the Spirit of Christ in the female line. Hence the image and likeness of the Eternal Mother was formed in her, as the first born Daughter, as really as the image and likeness of the Eternal Father was formed in the Lord Jesus, the first born Son. Thus was she constituted the second heir in the covenant of promise, and was placed in a correspondent connection with Jesus Christ, as the second pillar of the church of God in the new creation.

25. We would by no means be understood to apply this character to the human tabernacle of Ann Lee; that tabernacle was but flesh and blood, like those of all other women; but it was a chosen vessel, occupied as an instrument, by the Spirit of Christ, the Lord from Heaven, in which the second appearance of that Divine Spirit was ushered into the world, in order to complete his manhood. It is this spirit which has constituted her immortal part the second pillar in the new and spiritual creation; it is this spirit which is the image and likeness of the Eternal Mother and which is in reality the true bride of the Lamb and the first Mother of all the children of Christ. The apostle saith, “We preach Christ the Power of God and the Wisdom of God.” But the Spirit of Wisdom in Christ, could not be manifested in her true character on earth, as the Mother Spirit in the work of regeneration, until she was revealed in the female, as a Mother in Christ.

26. It may perhaps be further objected that, according to the testimony of the apostle, Jesus is “the author and finisher of faith;” that his mission into the world was to “save his people from their sins;” — to put away sin by the sacrifice of himself; and that “there is no other name under heaven given among men whereby we must be saved;” and therefore we must be saved by his power alone if saved at all. But as we have already said, Christ is a Spirit, or Divine Intelligence; and it is by this Spirit only that salvation is wrought. It is this Spirit in the male and female, by which souls are begotten and born in the regeneration. And as this Spirit is Christ, and whether it be revealed in male or female for salvation, it can never be separated from Christ; therefore it is by this Spirit of Christ only, that salvation and final redemption can be wrought in any soul.

27. Though the day of redemption was predicted in early ages, and the period alluded to, when a new order of things was to take place; and though the nature of these things was often pointed out by types and shadows, and the certainty of the event declared by the spirit of prophecy, under the law, and afterwards more fully illustrated and confirmed by Jesus Christ and his apostles; yet a full revelation of the fallen nature of the flesh, and of that power which was to accomplish its destruction, and usher in the real work of the latter day of glory, could not take place until the time arrived for the manifestation of Christ in the female, in whom the second appearance of Christ commenced. This is the reason why even those who have been most highly favored of God, under former dispensations, have never been able to discover the nature of man’s loss, and the real foundation of iniquity. Consequently a true spiritual union between the sexes, could never be fully maintained: for a union between the sexes naturally inclines to the flesh. Therefore, until the female was brought into her proper order, in the spiritual work of God, a union between the sexes, though begun in the spirit, generally ended in the flesh. And this has been the effectual cause of a declension from the spiritual work of God, in all religious revivals, from the falling away of the primitive church even to this day.

28. Though thousands in past ages, who conscientiously lived up to the best light they were able to obtain, are so far enlightened by the Spirit of God, as to see the natural tendency of indulging those inordinate desires which led to these baleful corruptions, and honestly took up their crosses, and, for a season, maintained a principle of continence; yet the fountain of iniquity was not discovered; the veil of the flesh, which is the covering that darkened the sight, was not yet removed. So great indeed has been the darkness which has covered the earth, and so benighted were the minds of the great mass of the professors of Christianity, that those souls who were thus partially enlightened, have generally been stigmatized as heretics, and have suffered great persecutions on account of their faith. And though such souls, like stars in the night, might shine in the midst of surrounding darkness; yet they could not dispel the darkness, nor enlighten the earth. This remained to be accomplished by the Spirit of Christ in the female. The dawning of the millennial day, and the rising of the Sun of Righteousness, having now commenced, will gradually disperse these clouds of darkness, and open the eyes of a benighted world; and then will the lost state of man be fully displayed in its true colors.

29. In those parts of the sacred scriptures which relate to the work of the latter day, we find many figurative and prophetic allusions to two correspondent powers which are united to accomplish the same purpose; and the number two is represented in various figures which evidently point to the two first pillars of the church of Christ, and to the united influence of the male and female in the work of redemption. Such are the two cherubims, whose wings covered the mercy-seat above the ark; the two tables of the covenant; the two silver trumpets; the two olive-trees; the two olive branches; the two golden pipes through which the two olive-branches emptied the golden oil out of themselves, and “the two Anointed Ones which stand by the Lord of the whole earth;” and many others which might be mentioned.

30. The two cherubims placed over the ark that contained the two tables of the covenant, were very remarkable types of “the two Anointed Ones,” the male and the female, who were both united in the work of redemption; “and the council of peace is between them both.” Over the ark was placed the mercy-seat of pure gold; and the two cherubims of gold, of beaten work, were placed on the ends of the mercy-seat; and their wings were extended on high, so that they covered the mercy-seat with their wings; and their faces looked towards each other, and towards the mercy-seat. These figures are so plain and obvious that it seems as though they could not be misunderstood. And the Lord said unto Moses, “Thou shalt put the mercy-seat above upon the ark; and in the ark thou shalt put the testimony that I shall give thee. And there I will meet with thee, and I will commune with thee from above the mercy-seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.”

31. Here God manifested his mind and will to the people of Israel, from above the mercy-seat, and from between the two cherubims; and here they were to look for the work of God in that dispensation; and hence their addresses to that God who dwelt between the cherubims. A striking figure of the true order of the work of God through the male and female in Christ! Between the two cherubims, was the mercy-seat from whence the law of God was declared; which not only pointed out two gospel dispensations, but also showed, in a figure, that the merciful displays of God’s grace, in the last dispensation, would proceed from between the two. And here also was the ark of the testimony, showing that between the two would be found the everlasting testimony of truth, in the day of Christ’s second appearing. The pure gold evidently pointed to the purity of the gospel; and the beaten work alluded to the mortification and sufferings, by which the two Anointed Ones were to be prepared for that important work which was to redeem and regenerate a lost world. The two silver trumpets were typical of the heralds of Christ, in the male and female, who were to be sent forth to preach the everlasting gospel, which proceeds from the two Anointed Ones, and which will yet be proclaimed to all nations.

32. The golden candlestick, in the vision of the prophet Zechariah, represented the revelation of God, in Christ, upon which his church or spiritual house is built. The golden bowl upon the top of the candlestick, with its seven lamps, was an emblem of the true church of Christ, which was to be formed of purified souls, who were purified by the refining work of the gospel, as gold is purified in the furnace. Its being represented by a golden bowl, signified that its formation was to be according to the perfect order of God’s workmanship; and it also prefigured the compact and pure union of its members. The two olive-trees, with their two branches, one on each side of it, which supplied the golden bowl with oil, represented the same work and order of God as did the two cherubims, and were declared by the angel to be “the two Anointed Ones, that stand by the Lord of the whole earth.”

33. As the golden bowl received the golden oil from the two olive trees; so the church of Christ receives the pure oil of light and life from the trees of life, which are “the two Anointed Ones.” These are the male and female in Christ, who are anointed with the Divine Spirit of God, and between whom the gifts and graces of the Spirit flow to the church. And the seven pipes to the seven lamps, by which they were supplied with the oil of light from the two olive trees, represented the manifestations of the seven Spirits of God, through Christ, to the church. The seven lamps signified the operations of these seven Spirits in the church, by which the church is enlightened with the true light, and by which it becomes the light of the world. These types and figures are plain and significant, and the objects to which they allude are so evident, that they cannot, with any consistency, be any otherwise applied, nor be fulfilled in any other manner than according to the preceding illustration.

34. As a further evidence in favor of the manifestation of Christ in the female, we find in the prophet Jeremiah, this testimony: “The Lord hath created a new thing in the earth, A woman shall compass a man.” Many suppose that this alluded to the virgin Mary, as encompassing the man Jesus, who was born of her. But in this sense every woman who conceives and brings forth a man child, may be said to compass a man; and therefore that is not “a new thing in the earth;” of course it cannot be the meaning of the prophecy. This prophecy evidently alluded to the female in whom the second appearance of Christ was to commence: for being endowed with such an extraordinary measure of the Spirit of Christ, she was able to compass and surpass the natural man, with all his wisdom, and all his knowledge and understanding of divine things, and did, in truth, effectually do it.

35. We have also further evidence from the parables and testimony of Jesus Christ himself, that his second coming would be manifested by the female. “The Kingdom of Heaven is like unto a certain king, who made a marriage for his son.” This parable is so plain and pointed that it cannot be mistaken, nor misapplied without the grossest perversion of language. There can be no marriage without a bridegroom and a bride. In this parable it is generally admitted that Jesus Christ alluded to himself as the Bridegroom; but who is the Bride? It has generally been supposed that the church was alluded to as the Bride; indeed this seems to be the general opinion of expositors.

36. But if the church is to be considered as the Bride, then who are the guests? They must certainly be an assembly of people, male and female, who are invited to the marriage, and have the honor of sitting down to the marriage supper with the Bridegroom and Bride. These evidently constitute the church which is made up of the faithful, who are called to attend the marriage of the Lamb and Bride. It would be a singular sort of marriage for the bridegroom, instead of taking a chosen female for his bride, to take all his guests, both male and female, and call them the bride. If this be the true meaning of the parable, then the figure, by which Jesus Christ chose to represent his marriage, does not agree with the substance, and was therefore very improperly chosen. The figure, in this sense would be much more complete in its order, than the substance which it was chosen to represent.

37. The parable of the wise and foolish virgins, which also alludes to the same subject, is very plain and pointed. No one can reasonably dispute that these virgins were designed to represent the wise and foolish professors of Christianity. Nor will any one be at a loss to know who is meant by the Bridegroom. But where is the Bride? She must evidently be a distinct character from the ten virgins. Who then is she? A bridegroom necessarily supposes a bride also, whether she be mentioned or not; it would therefore be very inconsistent to call the Lord Jesus a Bridegroom, without admitting him to have a Bride: “For the marriage of the Lamb is come, and his wife hath made herself ready.” But if the church is to be considered as the Bride, then who are the great multitude that rejoice because the marriage of the Lamb is come? Again: “Blessed are they who are called to the marriage supper of the Lamb.” These are they that rejoice; and these are evidently the church, distinct from the Bride.

38. It is not to be denied that the prophets and apostles often spoke of the church in the feminine gender, and they sometimes spoke of the church as being married to Christ. Thus saith the apostle Paul to the Corinthians: “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.” But the time for the Bride to be revealed had not then arrived; and therefore she was often spoken of in a figurative sense. The church was the body of Christ: and as Adam had a body containing the substance of male and female, before Eve was taken from it; so had Christ. Therefore as Christ had then been manifested in the male only, and not in the female, the apostles were under the necessity of speaking as they did, and they could not in truth speak otherwise; till the female was taken from his spiritual body, and placed in her proper order, as a distinct character. But the time is now arrived, and the female is made manifest; therefore it is no longer necessary to use figurative language in speaking of these things: for we can now plainly declare the Spirit and the Bride.

39. “The Spirit and the Bride say, Come. And let him that heareth say, Come. And let him that is athirst, come; and whosoever will, let him take of the water of life freely.” Here the Spirit and the Bride are first distinctly mentioned as inviting souls to come to the fountain of life, and partake of its waters. Should it still be contended that by the Bride, is here meant the church, we would ask, who then are those that hear? “Let him that heareth say, Come.” This alludes to a character of people already called, expressly distinct from the Spirit and the Bride, and who are called upon to invite souls to come, and evidently applies to the church. The voice of the Spirit and the Bride is to the church. The church heareth, and having received the Spirit of the “Two Anointed Ones,” is therefore ready to declare the same call of the gospel to other souls, who are hungering and thirsting after righteousness. “Let him that is athirst, come; and whosoever will;” let all the lost children of men, who feel their loss, and are willing to accept the offers of the gospel, come and “take the water of life freely.”

~ End of Part VI, Chapter 4 ~

*

Another exposition

of the same idea,

look pages 512 to 521.

*

For more original

Shaker material

please look

here

Note: ‘The followers of Mother Ann came to believe that she embodied all the perfections of God in female form and was revealed as the “second coming” of Christ. The fact that Ann Lee was considered to be Christ’s female counterpart was unique. She preached that sinfulness could be avoided not only by treating men and women equally but also by keeping them separated so as to prevent any sort of temptation leading to impure acts. Celibacy and confession of sin were essential for salvation.’ (Wikipedia)

**

*

Maria de Naglowska’s

Doctrine

of the Third Term

of the Trinity

English translation by Donald Traxler.

‘The Divinity is triple: the Father, the Son, and the Mother.

The Father is the setting out, or the fall, from the Origin toward the level of division and multiplicity.

The Son is nostalgia and the will to universal redemption, combated by the Adversary inherent to His nature: Satan.

The Mother is the return toward the Origin, after the definitive combat and the reconciliation in the Son of His two opposing natures: the Christic nature and the satanic nature.

The Son detaches himself from the Father and divides himself in two: He is double.

The Mother proceeds from the Father and the Son, and contains both of them: She is triple.

Only the Father is homogeneous.

The three aspects of the Trinity – the Father, the Son, the Mother – are successive in time, but simultaneous in their Eternal Presence in the regions that are not involved on the level of division and multiplicity.

The succession – Father, Son, Mother – is justified thus:

The Father is the Male principle, which accomplishes the act of negation of the Unique Spirit; it is love oriented toward the flesh.

The Son is the principle of the second negation, that which in the flesh rejects the flesh; it is love oriented toward the unreal, the love of the infertile heart. The Son is neither Male nor Female: he is on this side of the two divine sexes. He is, because of that, beyond sexed beings.

The Mother is the reestablishment of the Male principle in the inverse sense: She affirms the Unique Spirit, and her love, taking rise in the flesh, is oriented toward spiritual realisation. She consoles and glorifies the Son, for She makes concrete the dream of sublime purity in multiple life. The Mother pacifies the combat between Christ and Satan, in leading these two contrary wills onto the same path of unique ascension. The Mother proceeds from the Father and from the Son, and is successive to them in temporal subordination, because negation is not converted to affirmation except by means of the second negation.

When the work of the Mother is accomplished, that of the Father recommences, for the three aspects of the Divine Trinity are repeated endlessly.

In human history, the three divine phases are reflected in the form of three types of religions, which succeed each other constantly, determining three types of civilisations, which we find in the cycle – or triangle – to which we belong in these three religion-civilisations: Judaism, Christianity, and the religion of the Third Term, being announced now.

The symbol of Judaism – a religion of the Father – is the rod hidden in the ark. Its ethic protects reproduction of the species.

The symbol of Christianity – a religion of the Son – is, on the one hand, the cross, and on the other, the sword: renunciation of the sex act and scorn for life. But in the shadow of the Christ, the worshipers of Satan make divine the womb of the woman in secret orgies, which maintain the dynamism of the march forward. The white mass of the transubstantiation is thus attenuated by the black mass of the re-dynamisation of the flesh, which, without that, would become anaemic.

The symbol of the third religion – the Religion of the Mother – is the arrow launched toward heaven. The golden mass, which it will establish, will glorify the real love of the flesh, in order to release from the latter the renovating and ascendant spirit, which will make all things new upon the earth.

Blessed are those who shall assist at this mass.’

*

Original French

*

*

*

*

*

*

Maria de Naglowska’s

AUM Clock

English translation by Donald Traxler.

A KEY THAT OPENS DOORS

‘The symbol on the facing page has tremendous power. It is a talisman for every person who delves into its mystery with respect. The symbol is neither an image reproducing this or that particular thing or idea, nor an inscription in the limited sense.

The symbol is a key that opens doors, but it is still necessary to have the capacity to see the treasures hidden behind those doors. The symbol that we are here offering to the public bears the name “AUM CLOCK.”

It is the key that permits one to understand that the same Law presides over the birth of a child, over the rebirth of an individual dead to material life and remade for spiritual life, and over the triple change of the visible world, which repeats unceasingly, according to an eternal rhythm: the evening, the night, and the new morning. This rhythm corresponds to the successive and eternal phases of Divinity, the Life of which manifests sometimes under the aspect of the Father, sometimes under that of the Son, and sometimes under the aspect of the Mother. First there is the Fall, immediately followed by the Struggle against the Fall, and lastly the Victory of the Divine Renewal through Mother Nature.

But the Renewal, which lasts only a short time, determines a new Fall, followed by a new Struggle, and so on eternally. The high wisdom of this disinterested Will always escapes the vulgar spirit, which only acts for its own interest, but the purified individual sees the beauty of it.

The AUM CLOCK, which comes to us from India and Egypt, and whose virtue we ourselves have experienced, is constructed as follows:

First of all there is a dock dial, like all those in the world but always with this difference, that the movement of the hours is assumed to be from right to left, and not from left to right as is the case for sundials. [Note: It should be noted that this right-to-left numbering corresponds to that of astrological charts drawn for the Northern Hemisphere-Translator.]

At eleven o’clock the Fall begins. It is indicated on our design by the thick, black line that, starting from the number 1 1 , passes successively to 2, to 10, to 4, and to 8 to finally penetrate into the number 6, represented here by the Seal of Solomon, that is to say by the two interlaced triangles, which symbolize the Fall of Divinity into Matter (or Nature) and the Will toward Spiritual Renewal of the latter through mankind.

This same symbol, as also the complete AUM design, represents respiration as well, which is composed of inhaling, exhaling, and rest.

The line that is broken at 2, 10, 4, and 8 is the feminine line, because the Fall operates through the woman and in the woman for the man, and in Nature, for God.

Every student of Wisdom should meditate at length on this essential Truth.

But why is the line of the Fall broken, and why does the feminine path pass through the 2, the 10, the 4, and the 8? In other words, what do these numbers mean?

The knowledge that we possess answers thus: Eleven symbolizes the Entry (of the man into the woman, and of God into Nature), 2 represents the marriage of the two opposite elements and, consequently, the departure point for a new orientation. It is the formation of an angle.

The number 10, being the result of the multiplication of 2 by 5, and these two signifying respectively the feminine and the masculine, we have, in our design, at hour 10, a sort of defeat of Man, precipitated from this instant, with Woman, into the depths of Hell (Matter).

At hour 4, the two opposite elements are equal. There is then the crucifixion of the Spirit on the Sacred Wood of Nature; it is the sorrow of the man who abdicates and it is the suffering of the fertilized woman. Then a new angle orients the black road toward the 8.

This number signifies the first day of the new period, in which the woman dominates the man, while Matter imprisons the Spirit in the depths of its entrails. We are, at hour 8, at the edge of the pit, in which one dies or is reborn.

The number 6, which is the limit of the Fall, determines Rebirth.

This is a great mystery for the profane and the most beautiful light for the initiate. The individual belongs to sin, but he who rises up again, from that moment, is reborn to eternal life.

This passage is dangerous for many men, but the Son of God triumphs and is reborn. It is the mystery of the Victory of the Christ.

From 7 to 5, and from 5 to 9, then from 9 to 3, and from 3 to 11, the Victorious One rises again in spirituality, according to the lighter line of our design. At each angle (and these are the masculine angles), the spiritual virtues of the man grow, and he arrives before the Door (number 11), strengthened by new powers.

Meanwhile, before this door, the supreme test awaits him. Here the man sees the woman again, his wife. He is invited to again plunge himself into her, but he remains dry, that is to say he prevents the sexual energy from crystallizing in order to offer it totally to the Spirit. This test is very dangerous, for a fall at this instant brings with it loss of reason.

But the Victorious One is immediately projected into one, which determines or signifies his liberation from the prison of matter. He is the sacred King and acquires the power to govern men …

The Sacred Rite of Magical Love is the story of the natural formation of such a King.

We offer this book for the meditation of the readers, because too many different methods today tend to facilitate the Royal Magical Experience by artificial means that flatter pride but offend God and lead only to half-results, called “scientific.”

The perfect result lights the three stars of Wisdom, represented in our design by the numbers 1, 3, and 2, arranged respectively above the 1, the 12, and the 11 of the dial. In their turn, these Stars form the Divine Triangle, composed of the Father, the Son, and the Mother; but in our story the 3 (the Star of the Mother) and the 2 (the Star of the Son) are the only ones lighted, because our heroes {Misha and Xenia) haven’t yet accomplished the rite, still more important, of the Second Marriage, which is reserved for the formation of the Messiah. (1 = 5)

This last Star, which is called the brilliant Morning Star, does not belong to our epoch, because our suffering has not yet ended: humanity is just beginning its elevation toward Spirit, and the era of the Third Term must pass before the coming to our earth of the Messiah-King.’

*

Original French

*

*

*

*

*

*

*

*

*

*

Note: ‘Maria de Naglowska was a Russian occultist, mystic, author, journalist, and poet who wrote and taught about sexual magical ritual practices while also being linked with the Parisian surrealist movement. She established and led an occult society known as the Confrerie de la Flèche d’Or (Brotherhood of the Golden Arrow) in Paris from 1932 to 1935. Naglowska’s occult teaching centered on what she called the Third Term of the Trinity, in which the Holy Spirit of the classic Christian trinity is recognized as the divine feminine. Her practices aimed to bring about a reconciliation of the light and dark forces in nature through the union of the masculine and feminine, revealing the spiritually transformative power of sex’. (Wikipedia).

*

*

***